Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	israel_n	king_n	son_n	15,713	5	5.7554	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29117	Elijah's epitaph and the motto of all mortalls in the other reason in the text, perswading him into a willingness to dye, in these words, I am no better then [sic] my fathers, I Kin. 19, 4 / by Thomas Bradley, D.D. one of His Late Majesties chaplains and præbendary of York, and preach't in the minster there, and in his rectory of Ackworth, 1669, Ætatis suæ, 72.	Bradley, Thomas, 1597-1670.	1670 (1670)	Wing B4131; ESTC R34264	17,583	51

blessed And those on the left hand the Sentence of Condemnation Ite maledicti Goe ye cursed So they shall goe into eternall life and these into everlasting fire I conclude this Discourse with the words of Saint Peter upon the same subject 2 Epist 3. chap. 11. ver Seeing all these things must come to pass what manner of people ought we to be in all holy conversation and godliness And those of Saint Paul to the same purpose 2 Cor. 5.11 Considering the terrors of the Lord we admonish you What to doe To reconcile your selves unto God to goe quickly and make your peace with your adversary while you are in the way that is in this life before you dye and your soule be taken away to break off your sinnes by repentance that they may be blotted out and not be found upon the fyle against you in the day of account to make your accounts streight and ready that when the Master shall call for them you may give them up with joy to get oyle into your Lamps and your lights burning that you may be ready to enter in with the Bridegroome to purge your selves from all filthiness of flesh and spirit by the sanctifying vertue of the holy Ghost and get your soules wash't in the blood of the Lambe that so when they shall be separated from the body by death you may with comfort and confidence commend them into the hands of God in the words of the Prophet and of the Text and say Lord take away my soule and he may own it and accept it and take it into the highest Heavens and assigne it a place among the holy soules of the Saints in light where it shall rest in joy happiness and glory for evermore And so we have now put up the Prophets Petition to Almighty God in his own words Lord take away my soule But there is no Petition but referrs to some Answer which leads us to enquire after the Answer to this What Answer did the Lord give to this his request Did he grant his desire by taking away his soule or no No he did not And why so First He had more work for him to doe before he meant to take him away He was to Anoint Huzael King of Syria Jehn King of Israel And Elisha Prophet in his roome It was after this that he had that great bussle with Ahab about Naboth's Vineyard and denounc't a heavy judgement from the Lord upon him for that his oppression and injustice which fell upon him accordingly And as great a controversie with Ahaziah his Sonne whom he sentenc't to death for seeking to the god of Ekron for help in his sickness And many other great things did he before God took him away Therefore the Lord would not grant this his request at this time though it seemed to be reasonable and modest To take away his soule he would not doe it yet he had more work for him to doe first Secondly If God had granted this his request now it had been much to his loss it had prevented his glorious assumption into Heaven in a fiery Charriot which honour he had afterward as we reade 2 Kings 2. Besides the glory that he got upon those two Kings Ahab and Ahaziah in sentencing them to death for their wickedness And upon the two Captains of Ahaziah in calling for fire from Heaven to devoure them and their fifties sent to take him 2 Kings 1. It had been much to his loss if God had granted him his request therefore he would not grant it to take away his life but sent an Angell with Provision to satisfie his hunger and his thirst and to preserve him from famishing in the Wilderness he had no worse Katerer 1 Kings 19.6 and afterwards taken up both body and soule into Heaven in a fiery Charriot From hence I rayse these two Observations The first That God doth not alwayes grant the Suits of his servants but sometimes may and doth for good reason deny them The second this That God doth oftentimes give unto his servants greater things then they aske he out-grants their own asking To the first Moses had a desire to goe into the Land of Canaan God would not suffer him He carried him up to the top of Mount Nebo where he might take a view of it but he would not grant he should goe into it but there he took away his soule Deut. 34.4 5. Saint Paul was a great favourite of Heaven and he Prayed again and again that the Messenger of Satan might depart from him yet was content to sit down without an Answer And when at last with much importunity he obtained an Answer it was not so directly to his request but onely a generall promise of Gods Grace to support him under the conflict My Grace is sufficient for thee For this thing I besought the Lord thrice that it might depart from me and at last he obtained this answer My Grace is sufficient for thee Supplicat primo Grace is denyed Supplicat secundo Grace is denyed again Supplicat tertio Grace is granted yet all this while he doth not gratifie him in granting what he requested in specie but granted him something els that he in his wisedom thought fitter for him My Grace is sufficient for thee Deus non semper dat ad voluntatem sed Deus dat at sanitatem God doth not alwayes give according to our will but God alwayes giveth for our weale as a Father speaks Deus audit misericorditer Deus non audit misericorditer When God heareth us it is in mercy when God heareth us not it is in mercy too Sometimes we in our ignorance ask such things as are not fit for us to receive sometimes such things as 't is not fit for him to give In both these cases it is no wonder if we ask and have not sometimes we ask amiss and then no marvaile if he deny us sometimes unseasonably and then no marvaile if he delay us Yet let not all this discourage from asking but let it make us First wise and prudent in framing our Petitions both for the matter and the manner of them To take to us words and goe to God to consider he is in Heaven and we on Earth and therefore to let those words be few but weighty Secondly To mark well the returns of our Prayers whether God hath answered them or no or how If he hath answered them in specie and directly then ther 's a speciall ground of Faith and farther confidence in God 2ly By speciall matter and occasion of prayse and thanksgiving I will hear thee and thou shalt prayse me Psal 50.15 And thirdly Great encouragement and invitation to Pray again and to goe with boldness to the Throne of Grace not doubting to obtain like help again in the time of need I am well pleased that the Lord hath heard the Voyce of my Prayer that he hath enclined his eare unto me Therefore will I call upon him as long

he owned them still to be his servants and himselfe to be their God He is the same God still that pardoneth and passeth by the iniquity and the transgressions of his people Micha 7.18 because he delighteth in mercy He will not Sue us at the extremity of his Law but relieve us in the Chancery of his Gospel remembring whereof we are made considering that we are but dust Gratious and pretious is that Declaration which the Lord makes of himselfe to us-ward Malachi 3.6 I am the Lord I change not therefore ye sonnes of Jacob are not consumed Alas we doe change and most commonly every change is for the worse Which brings in the third Note or Observation arising out of these Words That seldome comes the better In all things wherein there is succession this Observation is found to be so true that it is come into a common Proverbe That seldome comes the better but the World grows worse and worse It were as endless as needless to instance in all particulars how this is made good Take one or two in stead of the rest When God at first Created the World Behold all that he had made was exceeding good and Man more excellent then all the rest But how soon and how fast did he and his Posterity degenerate and fall from their primitive purity so fast that in ten Generations they were so corrupt That it repented God that he had made them and their wickedness so great That the Earth was not able to beare it nor the Lord to forbeare punishing of it and that with so great a Judgement as sweept them all away from the face of the Earth And after the Flood when in Noah God had set them upon a new score How soon was this New World fallen back into the sinnes of the Old not onely in the Posterity of Cham which fell off in the very next Generation but even in Shem that great Patriarke after a few Generations fallen to Idolatry and to the worship of strange gods in Terah's dayes the Father of Abraham and who knows how long before him remembred by Joshuah Josh 24.2 Your Fathers dwelt beyond the Flood in old time even Terah the Father of Abraham and the Father of Nachor and served other gods After God had by miraculous Providence brought his People into the Land of Canaan and there settled them in a happy condition affording them all helps and means to keep them so and to continue them in his feare and in his true Religion how soon had they cast off all and by their multiplyed rebellious murmurings disobediences and unsufferable provocations tontinually renewed even sorc't him after many means used for their reformation in vain and without success to cast them off and to remove them out of his sight and out of that good Land that he had given them and to give them up into the hands of their enemies Salmanasar King of Asyria and Nebuchadnezzar King of Babylon under whose tyranny they suffered great hardship a long time as is remembred at large in the 78. Psalme and 2 Chron. 36. Thus take the World in what Epoche or section of time you will As from the Creation to the Flood From the Flood to Abraham From Abraham to the setling of them in the Land of Canaan From thence to the Captivity and so all along till the comming of Christ and so downward from time to time you shall finde it still declining from bad to worse and generally every Age worse then other so that if God should not sometimes purge the Land and take away the evill that is upon it either by some generall Judgements as of Famine Sword Pestilence Fire inundations of Water and the like or by working some generall Reformations in it to stop the course and current of sinne prevayling and over-flowing if he should not frequently keep as it were his Courts of Visitations and corrections in the World for the suppressing of sinne continually growing and increasing the World would grow monstrous in all manner of sinne and iniquity and the wickedness upon it would be so great that the Earth would not be able to beare it every Generation of men adding to the iniquity of their fore-fathers and so making the World worse and worse The Antient Poëts had some apprehension of this when dividing the World into foure Ages they represented every succeeding Age worse then the former under the similitude of foure kinds of Mettalls every one baser then the other Gold Silver Brasse and Iron The first Age they termed the Golden Age. The second the Silver Age. The third the Brasen And the fourth the Iron Age Every one worse then other Or as another of that apprehension elegantly hath express't it in few words to the same sence Aetas Parentum avis pejor nos peperit progeniem deteriorem Our Parents Age worse then that of our Grand-fathers hath brought forth us an Off-spring worse then both of them And as in matters of Religion so also in matters of civill concerne if we compare we shall finde that we are much worse then our Fathers We have more Light but they had more Love We have more Knowledge but they had more Conscience We have more Preaching but they more Practise more Charity more Devotion more Works without which all the rest is but sounding Brasse and we with it but tinkling Cymballs Their Love shall out-weigh our Light Their Conscience our Knowledge Their Practise our Profession Their Charity our fruitless Faith Their Fruit our Leaves and Blossomes be they never so faire who exceeded us as farr in all Morall Honesty Truth Sincerity and Uprightness as we doe them in the shews of it and pretences to it They would deale justly with all men pay every man his own doe to others as they would be done unto In paying of Tythes they made such Conscience of it that you shall scarce Reade an old Will but you shall finde something set down in it for Tythes forgotten In making Conveiances they made not halfe that adoe that now adayes we doe no more but this In witness that this is sooth I bite it with my Tooth And that was Seale good enough But now if a man make or take a Conveiance there 's much more to be done there must be long Leases Deeds Bonds Secucurities Counter-securities generall Warrantyes Fines Recoveries and a World of businesses which the simplicity of our fore-fathers never knew nor used and yet all little enough to secure a man from a loose and false Chapman and too little too sometimes In buying and selling or bargaining in those innocent times of our fore-fathers a man might have dealt freely and safely and one beleeve another and trust him upon his word But in these dissembling times that we live in for the most part every man in these transactions must deale as warily with another as if he dealt with a Cheate and if he have not good skill in the Commodity he deales for he

Eyes then Funerall Sermons can doe unto our Eares Dayly we heare the Tollings of the Passing bells calling us to our long home Dayly we see the bones and skulls of our friends deceased rak't out of the Grave dayly we see others following after them and the mourners about the streets It strikes me deeply into the meditation of mortality when I doe but look over the Register Book to see in the turning over of how few leaves I finde the same man Baptized Married Buried Thus one Generation passeth away and another succeedeth and hasteth after it as we after them till we all lye down in the Dust of Death For we are no better then our Fathers But to draw to an end I will onely shew you some Reasons proving not onely the certainty but the necessity of dying that so we may make account of it look for it and provide for it and so conclude this Observation also And there are six Reasons which make it not onely certain but necessary that we should dye First Because we are all sinners And the wages of sin is Death Rom. 6.23 And in the fifth of the Romans ver 12. By one man sinne entred into the World and death by sinne and so death went over all men in whom all men have sinned Secondly The Sentence of Death is gone out against all mankind not to be reverst This Sentence was pronounc't in Paradise and dayly put in execution ever since In quo die commederis morte moriêris In the day that thou eatest thereof thou shalt dye the death Thirdly The matter whereof we are made necessitates it the meane and corruptible dust of the Earth And of this God puts us in minde from the very beginning of our being Pulvis in pulverem Dust thou art and to Dust thou shalt return Fourthly From the continuall conflict that is between the foure contrary qualities that are in us Of Heate and Cold Drought and Moysture one against another These being the prime qualities of the foure Elements of which we and all compound or mixt bodies doe consist are found in us in one degree or other all which being contrary the one to the other are in continuall fight one with another which never ceaseth but with the dissolution of the compositum the compound body wherein they are Where here these qualities are in aequilibri● equally ballanc't and in some due proportion mingled in the body there the body is healthfull strong of an excellent temper and of long continuance which was the happiness of Adam in his first Creation and of the long-lived Fathers before the Flood in a great measure But where one of these qualities doth predominate and get the upper hand over the other there follows a distemper and upon that sickness and weakness which by the Art and care of the skillfull Physitian may be helpt at least in some measure and for a time if he be skillfull in these two things First to find out and to discover which of the qualities it is which hath the predominancy And secondly How to correct that quality and to relieve the other which is oppressed by it and so to set them in some equall proportion and due temper again But this can no Art of man doe so as to keep them alwayes in an equall ballance but the qualities being so diametrally opposite one to the other the fight will still be renewed again and the conflict continued till the one hath destroyed the other upon which must needs follow the dissolution of the whole body so that in these very Elements that we consist of we carry Death about us we onely stay while the one hath gotten the mastery of the other and so bring us down to our dust Fifthly There is a nocessity that we should taste of death and be turned to our dust again that so our gross and corruptible bedies being first putrified may be purifyed and refined and defaecated from all those dreggs and terrestriall groseness which was in them while they lived here in the Flesh and so be raysed again spirituall and incorruptible This Reason Saint Paul gives 1 Cor. 15.36 Thou foole that which thou sowest is not quickened except it dye And ver 53. This corruptible must put on incorruption but before it put on incorruption it must put off corruption and that must be done by death It shall be raysed spirituall but first it must lay down that which is carnall in it this is done by Death and the Grave where the body is first putrified and turn'd to Dust that so as the Phaenix out of it 's own Ashes so the body may be raysed out of it 's own Dust and renewed out of it 's own Materialls that so becoming incorruptible spirituall and immortall it may be fit to enter into the Heavenly habitations and to be partaker of the inheritance with the Saints in glory Sixthly and lastly It is necessary that all men should dye and be layd up in the Earth in order to the great Assizes the great and generall Judgement to come that so they may be all brought forth together to their tryall for the greater honour of the Judge our Lord Jesus Christ the greater glory of the solemnity and the greater state of the proceedings in that high Court and in that great day This is the Reason the Apostle gives of the necessity of all mens dying before the generall Judgement And in order to it Heb. 9.27 It is appointed for all mon once to dye and after that to come into Judgement Some particular judgements we see dayly executed in the World in which God doth punish some particular sinnes by Judgements Nationall Locall and Personall that men may know There is a God that Judgeth the Earth and that sinne shall not alwayes goe unpunished But these are but as petty Sessions in respect of the Great Assizes to be holden at the Generall Judgement of the Grat Day That 's the Day indeed the Day of all Dayes called The Day of the Lord the Day wherein the Lord will be glorified in the sight of Men and Angells good and bad when they shall see the Sonne of Man comming in the Clouds with power and great glory and all the holy Angells with him with flaming fire rendring vengeance to them that would not know him nor obey his glorious Gospel when all Nations shall be gathered before him and all the Generations of men which have been upon the Earth from Adam to the end of the World when the Angells shall gather the Elect from the foure Winds from all quarters of the World and the Sea shall give up her dead and the Earth shall give up her dead and they shall all great and small appear before the Throne and be set in two mighty bodies the one on the right hand and the other on the left and there stand to heare their finall doome Those on the right hand the Sentence of Absolution Venite benedicti Come ye

as I live Psal 116.1 2. But if God hath not so answered in specie by granting thee just the thing that thou did'st desire mark well if he hath not commuted with thee giving thee something els in the roome of it that may be to thee as good as it as he did to Saint Paul or farr better as here to our Prophet in the Text And then If where thou askest a stone he give thee bread Or Where thou askest a scorpion he give thee a fish Or Where thou askest temporall things he give thee spirituall say thou art no loser by the change though thou have not punctually that which thou didst desire So it is here with our Prophet in the Text He desires the Lord to take away his soule No saith God I will not doe so but I will doe that which is farr better for thee I will preserve thy soule in thy body for a time wherewith thou shalt doe me more service and that honourable service which shall be to thy eternall fame and glory and that done I will take away thy soule and body both and carry them to Heaven in a fiery Charriot Which brings in the second Observation 2. Obs That God oftentimes doth better for his servants then themselves desired he out-grants their own asking Thus he dealt by Solomon 1 Kings 3. That King had a large offer and promise from Almighty God That let him aske what he would it should be given him 1 Kings 3.5 He asked Wisedom that he might be able to govern that mighty people committed to his charge The Lord was so well pleased that he had asked this thing that he tells him That he hath not onely given him that which he ask't but he also gave him that which he had not asked Riches and Honour c. ver 13. and that in such abundance that no King ever had the like nor should have after him Jacob being to take a long Journey through dangerous wayes into a strange Country and being but ill provided with viaticum for such a Journey beggs of God That he would but grant him food and rayment and he should be happy he askes no more Oh if God will but give me Bread to eat and Rayment to put on how thankfull shall I be for it And if you look but a little farther in the Story to the 32. Chapter you shall finde how abundantly God answered his request with measure running over prest down and shaken together He gave him not onely Food and Rayment in his Journey but Wealth and Honour and Riches in abundance as he doth thankfully acknowledge ver 10. O Lord I am less then the least of all thy mercies for with my staffe came I over this bridge and loe thou hast made me two bands so farr doth his bounty exceed our very hopes and expectations As in Jael's entertainment of Sisera Judges 5. He asked Water and she gave him Milke And as Naaman to Gebazi He asked him one change of Rayment and one Talent of silver nay saith he take two Such is the bounty of our Heavenly Father that giveth abundantly above all that we can ask or think Ephes 4. We ask temporall blessings and he gives us spirituall earthly and he gives us heavenly He asked life of thee and thou gavest him a long life yea even for ever and ever Vses First It serves to admonish us to give unto God the Glory that is due unto his Name in this respect even the Glory of his bounty that delights in giving and is never weary of giving that loads us with his mercies and poureth his benefits upon us an inexhausted treasure a Fountain never drawn dry but continually springing up with new supplies of Grace and good things of all sorts to all them that seek them and to him for them Secondly 'T is much for the consolation of his poor Saints and servants though of themselves they have nothing nor are nothing but with the Laodiceans are poor and miserable and blind and naked yet as long as they have such a Heavenly Father they haue enough what can they want that have such a Magazine to goe unto such a Father to turn themselves unto in all their wants and necessities as willing as able to relieve and to supply them that taketh care for them and is engaged by promise to see they shall want nothing that is good for them All is yours and you are Christs and Christ is Gods What would they more Thirdly Here 's encouragement enough to goe boldly unto the Throne of Grace where the gate of mercy stands open and the Golden Scepter is held forth unto us with full assurance that we shall speed in our suits surely and if we have not it is because we ask not and if we ask and have not it is because we ask amiss Fourthly Let this teach us wisedom and good manners too in all our suits never to put them up but with submission to his will If Christ the Sonne of God did so well may we ever put in or at least tacitly imply Not my will but thy will be done Beware of limiting the holy one of Israel or prescribing what he shall give or in what measure or when or how or in what manner he shall answer our suits he may deny delay commute give less then we ask or more and all in great wisedom too and upon good reason The Disciples seeing Christ now risen from the dead and thereby having such an experiment of his power and glory will needs know Whether now he will restore the Kingdom to Israel which the Romans had lately taken from them Acts 1.6 7. And the two favourites James and John expecting such a Kingdom now to be set up put in betimes and bespake high places under him in it That the one may sit on his right hand and the other on his left in this Kingdom though it was their Mother which they put upon it to preferr the Petition yet that they had a hand in it appeareth by the indignation the rest of the Disciples took against them for this their ambition Christ lik't neither of these suits and therefore answers both accordingly To the former Non est vestrum To the latter Non est meum To the former It is not for you to know the times and the seasons which the Father hath kept in his own power To the latter To sit on my right hand and on my left is not mine to give but it shall be given to those for whom it is prepared Mat. 20.23 Again in other cases he is pleased to over-grant the Petitions of his servants and to give them abundantly beyond their own asking as in the instances before given and in the Text The Lord doth not immediately take away the Prophets soule at his request but reserves it in his body for a time till they had done some more work which he had for them to doe And then he takes up both his soule and body in a wonderfull manner into Heaven in a fiery Charriot 2 Kings 2.11 I conclude this Petition of the Prophet and my discourse upon it in the words of the Prayer of the Church set forth and commended to us in our despised Liturgy as the conclusion of the Prayers of the second Service O Lord which knowest our necessities before we ask and our ignorance in asking we beseech thee have compassion upon our infirmities and those things which for our blindness we cannot ask or for our unworthiness we dare not vouchsafe to give us for the worthiness of thy Sonne Jesus Christ our Lord to whom with thee and the holy Spirit three Persons and one God blessed for ever he all Honour and Power Prayse and Glory as is most due for evermore Amen FINIS